This introduction to Tanabe Hajime (1885-1962), the critical successor of the "father of contemporary Japanese philosophy" Nishida Kitaro (1870-1945), focuses on Tanabe's central philosophical ideas and perspective on self, world, knowledge, and the purpose of philosophizing. Addressing Tanabe's life-long study of the history of Anglo-European philosophy, Takeshi Morisato explores his notable philosophical ideas including the logic of species, metanoetics, and philosophy of death. He sets out Tanabe's belief that the Anglo-European framework of thinking is incapable of giving sufficient answers to the philosophical questions concerning the self and the world together and discusses the central ideas he developed while working in both Judeo-Christian and Mahayana Buddhist traditions. Featuring comprehensive further reading lists, discussion questions, and teaching notes, this is an ideal introductory guide to Tanabe Hajime for anyone interested in Japanese and World philosophies, as well as the early development of the Kyoto School.

What standards should we use to evaluate culturally distinct philosophies? What kind of barrier does language or cultural difference pose in our attempts to understand other traditions? How do we avoid our comparisons being biased? Doing Philosophy Comparatively answers these questions by providing a thorough overview of the methodology involved in extending philosophy across linguistic and cultural boundaries. Now revised and updated to showcase the most recent developments in the field, this second edition engages with philosophies beyond the Anglo-European tradition and features: * Examples of cross-cultural philosophy from a wider range of non-Western traditions * Methodological innovations from works of comparative philosophy published in the last decade * Focused exercises for each chapter demonstrating how to interact meaningfully with primary texts and engage with recent debates in comparative philosophy * Updated discussion questions and readings Introducing the main problems, methods, and approaches of comparative philosophy, this new edition shows you how to make informed cross-cultural judgments through reflection and practice. It remains an essential toolkit for the practice of doing comparative philosophy.

This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1946.

Contemporary scholars of Chinese philosophy often presuppose that early China possessed a naturalistic worldview, devoid of any non-natural concepts, such as transcendence. Challenging this presupposition head-on, Joshua R. Brown and Alexus McLeod argue that non-naturalism and transcendence have a robust and significant place in early Chinese thought. This book reveals that non-naturalist positions can be found in early Chinese texts, in topics including conceptions of the divine, cosmogony, and apophatic philosophy. Moreover, by closely examining a range of early Chinese texts, and providing comparative readings of a number of Western texts and thinkers, the book offers a way of reading early Chinese Philosophy as consistent with the religious philosophy of the East and West, including the Abrahamic and the Brahmanistic religions. Co-written by a philosopher and theologian, this book draws out unique insights into early Chinese thought, highlighting in particular new ways to consider a range of Chinese concepts, including tian, dao, li, and you/wu.

Allerd Stikker witnessed and actively participated in the Daoist resurgence, together with the Alliance of Religions and Conservation. Strikker shares his fascination for Daoism, and explains how nature conservation is deeply rooted in its philosophy and practice. He tells the story of his cooperation with ARC in assisting Daoist masters to build the first Daoist Ecology Temple in China, and how this ecology movement has spread throughout China in recent years. He shares his joy when the Chinese government picked up on this success and officially declared that Daoism should be restored as the heart of Chinese culture, in order to overcome the ecological and societal problems that China is facing - thereby putting Daoism officially back on the map.